Linguistic Gap Analysis: Titus (Greek Destination Language Package)

Curriculum: Titus Core passage: Titus 2:11–3:8 Doctrines analyzed: Grace That Trains for Godly Living; Qualifications for Elders; Sound Doctrine and Good Works; Salvation by Grace not Works; Regeneration by the Holy Spirit; Submission to Authority; Avoiding Divisive Controversies Baseline authority: translation_memory.json (Romans/Galatians package) and its Titus extensions in 08_core_glossary.md / bible_term_registry.json. This document does not introduce new renderings; it analyzes the gap profile behind the choices already recorded there and supplies the ranked risk ordering for Phase 2 routing.

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0. Methodology Note: The Inverted Gap Profile

Every other Language Package in this pipeline asks: which destination-language word, if any, can carry this biblical concept? For Greek, Koine and Modern Greek are the same language on a continuous two-thousand-year timeline, so for most Titus vocabulary the destination word already exists and is already correct — it is the NT’s own word. The analytical task therefore inverts:

• Not: “Is there a gap between the source concept and the destination lexicon?”
• But: “What has happened to this identical word in the two thousand years since Paul wrote it — has it (a) been colonized by Greek Orthodox liturgical/patristic meaning, (b) been bleached by ordinary secular modern usage, or (c) been captured by an unrelated modern institution (finance, law, church hierarchy, national history) — and does that captured meaning compete with, invert, or merely sit alongside Paul’s own sense?”

Titus intensifies this dynamic beyond Romans/Galatians because it is saturated with household, civic, and church-office vocabulary (steward, overseer, elder, master, submission) — precisely the register most likely to have been reassigned to modern institutions (finance ministries, diocesan bishops, ordained priests, national historical memory) in the intervening centuries. Titus also contains the single highest-severity term identified anywhere in this pipeline to date: παλιγγενεσία (regeneration), which carries not one but two independent competing modern senses.

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1. Doctrine Vocabulary Matrix

For each curriculum doctrine: the key terms carrying it, the destination-language resources available, the specific weakness in those resources, and the recommended mitigation strategy already reflected in the glossary/registry.

1.1 Grace That Trains for Godly Living (Titus 2:11–12; 3:4)

Key term	Available Greek resource	Weakness	Recommended strategy
grace	χάρη [BASELINE Critical]	Secular senses (charm, legal pardon) compete; here grace is additionally the grammatical subject of an active verb (“trains”), an unusual and theologically loaded construction	Reuse baseline exactly; reinforce with the training-verb collocation itself, which forces a personified, active reading distinct from the secular noun senses
appeared	ἐπεφάνη → επεφάνη [NEW Critical]	Same root as Επιφάνεια/Θεοφάνεια (Jan. 6 feast); default modern association is the festal event, not a general “historically broke in” sense	Mandatory explanatory note on every occurrence anchoring to the verb’s plain sense (God’s grace/kindness historically manifested), separate from the feast
training	παιδεύουσα → παιδεύει/εκπαιδεύει [NEW High]	Modern colloquial παιδεύομαι = “to struggle, have a hard time”; risks grace sounding punitive	Gloss recovering positive parental-pedagogical sense; never leave unglossed in teaching prose
godliness	εὐσέβεια [NEW Medium]	Risks a merely ritual-observance reading	Anchor to comprehensive moral transformation (self/neighbor/God triad of 2:12), not liturgical piety alone
self-controlled	σώφρων [NEW Medium]	Aristotelian cardinal-virtue association risks self-generated achievement reading	Anchor grammatically to grace as the acting subject (2:11-12), not human willpower
hope	ελπίδα [NEW Critical]	Everyday ελπίζω = uncertain wishing (“I hope it doesn’t rain”)	Anchor to 1:2’s “God who never lies” on every occurrence, not merely once

Assessment: This doctrine cluster has no missing vocabulary — every term is a living, correct Greek word — but has the letter’s single densest concentration of secular-bleaching risk, because “training,” “hope,” and “appeared” are all common low-register words in daily Modern Greek. Recommend treating 2:11-12 as a unit requiring a single combined explanatory note in Phase 2 rather than three separate footnotes, since the grammatical logic (grace personified as trainer) is itself the disambiguating device and should be preserved as a whole.

1.2 Qualifications for Elders (Titus 1:5–9)

Key term	Available Greek resource	Weakness	Recommended strategy
elder	πρεσβύτερος [NEW Medium]	Modern Orthodox usage narrows this to the ordained, sacramentally-functioning priest	Clarifying note: NT teaching-and-oversight function, not modern liturgical/sacramental priesthood
overseer	επίσκοπος [NEW High]	Modern usage restricts to a consecrated diocesan bishop — a much higher, rarer office	Clarifying note distinguishing town-level NT office from the modern hierarchical episcopate
steward	οικονόμος [NEW High]	Modern usage dominated by finance/economics (οικονομικά, Υπουργείο Οικονομικών)	Anchor to household-management/trustee sense (cf. Luke 12:42)
devout/holy	όσιος [NEW High]	Specific Orthodox hagiographic title (“Venerable”) for a canonized ascetic category	Note distinguishing ordinary devout godliness from canonizable ascetic sanctity
insubordinate	ανυπότακτος [NEW Medium]	Directly tied to ὑποτάσσω (Critical, §1.6)	Teach as antonym pair with “submit,” not independently
hospitable	φιλόξενος [NEW Low — asset]	None; φιλοξενία is an actively celebrated core Greek cultural value	No mitigation required; may be leveraged as a positive teaching bridge

Assessment: This is the doctrine most exposed to institutional capture — three of six key terms (elder, overseer, steward) have been reassigned by different modern institutions (church hierarchy, church hierarchy again, national finance bureaucracy) to senses narrower or entirely unrelated to Paul’s. This is a crowded-neighborhood problem, not a missing-vocabulary problem: Modern Greek has too many strong competing associations, not too few words.

1.3 Sound Doctrine and Good Works (Titus 1:9,13; 2:1,7-8,10,14-15; 3:1,8,14)

Key term	Available Greek resource	Weakness	Recommended strategy
sound doctrine	υγιαίνουσα διδασκαλία [NEW Medium]	Risks flattening into merely “factually correct” rather than organically life-giving vs. disease-spreading	Preserve and reinforce the health/disease metaphor explicitly; it is a genuine asset (ὑγιαίνω is ordinary greeting-register Greek) that should not be under-exploited
good works	καλά έργα [NEW High]	Must be distinguished from “works of the law” (baseline High) and never read as contributing to justification	Teach 3:5 (works excluded from salvation’s ground) and 2:14/3:8/3:14 (works as fruit) as a single paired unit in every lesson touching either verse
adorn (the doctrine)	κοσμούν/στολίζουν [NEW Low]	None significant	Standard positive metaphor
trustworthy saying	πιστός ο λόγος [NEW Low — asset]	None; fixed Pastoral Epistles formula	Teach as a recognizable cross-letter refrain

Assessment: No missing vocabulary. The doctrinal risk here is not lexical but structural: the letter’s grace/works balance depends on readers correctly relating two passages (3:5 exclusion, 3:8/2:14 inclusion) that use partially overlapping vocabulary (ἔργα). This is a translation-memory consistency issue more than a gap issue — flagged for cross-document consistency enforcement in Phase 2.

1.4 Salvation by Grace not Works (Titus 3:4–7)

Key term	Available Greek resource	Weakness	Recommended strategy
salvation/saved	σωτηρία [BASELINE Critical]	Theosis-only reading risks diluting the decisive, once-for-all act	Reuse baseline exactly; anchor to 3:5’s completed aorist ἔσωσεν
righteousness (of works)	δικαιοσύνη [BASELINE Critical]	Here specifically the excluded term — moral achievement explicitly ruled out as salvation’s ground	Reuse baseline exactly; the 3:5 clause requires unmistakable exclusion, not softened synergism
justification	δικαίωση [BASELINE Critical]	Colloquial “personal vindication” drift	Reuse baseline exactly; anchor to 3:7’s forensic, heir-conferring sense
goodness/kindness	χρηστότητα [NEW Medium]	Low independent risk	Teach paired with φιλανθρωπία as twin descriptions of God’s saving disposition
loving-kindness	φιλανθρωπία [NEW Medium]	Heavily drifted toward secular charitable-giving (“φιλανθρωπικό ίδρυμα”)	Anchor to God’s own disposition toward humankind, not human philanthropy
mercy	έλεος [NEW Low-Medium]	None significant; stable and distinct from χάρις	No separate rendering required; teach the χάρις/έλεος nuance (favor vs. compassion) if pedagogically useful
works done in righteousness	έργα εν δικαιοσύνη [NEW Critical]	The letter’s central exclusion clause; risk of synergistic softening	Must not be rendered or glossed in any way implying “works helped, but not alone”

Assessment: This is the doctrinal core of the curriculum (core passage anchor) and carries the highest concentration of Critical-tier baseline terms recurring simultaneously (χάρη, δικαιοσύνη, δικαίωση, σωτηρία all appear within three verses). No missing vocabulary; the risk is entirely in the interaction of already-Critical baseline terms compressed into a single dense passage (3:4-7), which multiplies rather than adds individual risks.

1.5 Regeneration by the Holy Spirit (Titus 3:5–6)

Key term	Available Greek resource	Weakness	Recommended strategy
washing	λουτρό [NEW High]	Ordinary Modern Greek word for “bathroom”/“bath, spa”	Anchor to baptismal-typological sense; never leave bare
regeneration	παλιγγενεσία [NEW Critical]	Double collision: (1) Stoic cyclical-cosmic-recurrence sense; (2) Modern Greek national-political sense (1821 rebirth, historic newspaper title)	Mandatory note on every occurrence; escalate to human theologian review without exception
renewal	ανακαίνωση [NEW High]	Ordinary Modern Greek word for building/home renovation	Anchor to inward Spirit-wrought moral transformation, not construction
Holy Spirit	Άγιο Πνεύμα [BASELINE Critical]	Standard; agent of both washing and renewal	Reuse baseline exactly

Assessment: This is the single highest-risk doctrine cluster in the letter. Two of its three defining nouns (λουτρόν, ἀνακαίνωσις) have been captured by completely mundane modern institutions (plumbing, construction), and the third (παλιγγενεσία) carries the most severe double-collision risk identified anywhere in this Language Package to date. There is no missing vocabulary — every word is exact, native, and correct — but the entire verse (3:5) risks reading, if unglossed, as a description of a bathroom renovation rather than the new birth. This is a textbook case of the Language Package’s foundational warning: secular bleaching, not translation gap, is the danger.

1.6 Submission to Authority (Titus 2:5,9; 3:1)

Key term	Available Greek resource	Weakness	Recommended strategy
submit	υποτάσσομαι [NEW Critical]	Heavy modern connotation of conquest/subjugation to an occupying power (Ottoman, WWII)	Mandatory framing note: voluntary, gospel-motivated ordering, never coerced political capitulation
master (of slaves)	δεσπότης [NEW Critical]	Standard colloquial Modern Greek title for an Orthodox bishop; secondary “despot/tyrant” association	Mandatory explanatory note on every occurrence
rulers and authorities	αρχές και εξουσίες [NEW Medium-High]	Modern εξουσία carries dominance/suspicion-of-power connotations	Keep scope explicitly civil-governmental, parallel to Romans 13
obey	πειθαρχείν [NEW Medium]	Transparent compound; low independent risk	Teach alongside υποτάσσομαι as reinforcing pair
insubordinate	ανυπότακτος [NEW Medium]	See §1.2	Teach as antonym pair

Assessment: No missing vocabulary. This doctrine cluster is the letter’s second-highest-risk zone because it stacks two independent Critical-tier institutional captures within a single verse (2:9: δεσπότης = bishop-title; ὑποτάσσω = occupation-subjugation), meaning a single sentence of Titus can simultaneously misfire in two unrelated directions — one ecclesiastical, one political-historical — without any single word being lexically “wrong.”

1.7 Avoiding Divisive Controversies (Titus 1:10–16; 3:9–11)

Key term	Available Greek resource	Weakness	Recommended strategy
divisive/factious person	αιρετικός [NEW Critical]	Modern/patristic Greek = “heretic,” a formal conciliar-ecclesiastical category	Mandatory scoping note distinguishing Paul’s persistently quarrelsome person from formal doctrinal heresy trials; escalate to theologian review
foolish controversies	μωρές αναζητήσεις/διαμάχες [NEW Medium]	ζήτησις itself is neutral (“inquiry”); force lies entirely in “foolish”	Do not accidentally dignify the disputes as legitimate theological inquiry
quarrels about the law	μάχες περί τον νόμο [NEW Medium]	νόμος defaults to civil law generally	Keep referent explicitly Mosaic
admonition	νουθεσία [NEW Low]	Stable	No mitigation needed
self-condemned	αυτοκατάκριτος [NEW Low]	Transparent compound	No mitigation needed
slanderer (2:3)	κατάλαλος/συκοφάντης [NEW Critical, FORBIDDEN SUBSTITUTION]	Literal Koine word (διάβολος, adjectival) now means exclusively “the Devil/Satan” in Modern Greek	Never render as διάβολος; use κατάλαλος/συκοφάντης with an etymology note

Assessment: No missing vocabulary, but two forbidden-substitution traps of maximal severity: αιρετικός (institutional/theological capture) and διάβολος-as-slanderer (total semantic replacement — the word simply no longer carries its Koine adjectival sense in any living register). The διάβολος case is unique in this Language Package: it is not drift or narrowing but complete replacement, making it functionally a “missing vocabulary” problem requiring substitute words drawn from a different root entirely.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 True Missing Vocabulary (rare in this package)

Genuinely absent modern default vocabulary — where the Koine word or sense has effectively fallen out of the living language and no single natural modern word covers the same ground:

Concept	Koine term	Situation	Resolution
promise (as a solemn divine pledge)	ἐπαγγελία	Root survives only as επάγγελμα (“profession/occupation”); the promise-sense is not the living default	Anchor with υπόσχεση (the living word for “promise”); retain επαγγελία only in formal/liturgical register [BASELINE High]
household-management “steward” role (as distinct from finance)	οἰκονόμος	The management/trustee sense has been almost entirely displaced by the fiscal-administrative sense in living usage	Mandatory clarifying gloss; no single living word restores the household sense unaided
διάβολος’s adjectival “slanderer” sense	διάβολος	Total sense-replacement by “the Devil”; the adjectival Koine sense is not recoverable from the living word at all	Substitute root entirely: κατάλαλος/συκοφάντης

These three are the only cases in Titus properly classified as missing-vocabulary problems (the resolution requires supplying a word from outside the original lexical item, not merely glossing the same word). Every other Titus risk in this analysis is a crowded-neighborhood problem: the word survives with its original sense fully intact as one live option among several competing modern senses.

2.2 Crowded Semantic Neighborhoods Requiring Fencing

These are cases where the identical Koine word is alive and its NT sense is available, but competes — sometimes dominantly — against one or more unrelated modern senses that a reader will access first or more readily:

Term	Competing neighborhood(s)	Fencing strategy
παλιγγενεσία	(1) Stoic cyclical cosmology (ancient); (2) Greek national rebirth 1821 / newspaper title (modern)	Mandatory note; theologian review every occurrence
δεσπότης	Orthodox bishop’s colloquial title; secondary “despot/tyrant”	Mandatory note every occurrence
επίσκοπος	Consecrated diocesan bishop	Clarifying note
πρεσβύτερος	Ordained, sacramentally functioning priest	Clarifying note
όσιος	Canonized ascetic hagiographic title (“Venerable”)	Clarifying note distinguishing generic virtue from canonization category
οικονόμος	Finance/economics ministry register	Clarifying note anchoring household sense
λουτρό	Bathroom/bath, spa	Mandatory note anchoring baptismal-typological sense
ανακαίνωση	Building/home renovation	Mandatory note anchoring Spirit’s inward renewal
παιδεύω	”To struggle, have a hard time” (colloquial idiom)	Gloss recovering positive pedagogical sense
ελπίδα	Uncertain wishful hoping (“I hope it doesn’t rain”)	Anchor to God’s non-lying character (1:2), every occurrence
φιλανθρωπία	Secular charitable-giving/NGO register	Anchor to God’s own saving disposition
υποτάσσομαι	Occupation-era political subjugation memory	Mandatory framing note: voluntary, gospel-ordered, never coerced
εξουσίες	Dominance/suspicious-power connotation (“οι εξουσίες”)	Keep scope civil-governmental
αιρετικός	Formal conciliar “heretic” category	Mandatory scoping note; theologian review
επεφάνη / επιφάνεια	Jan. 6 Επιφάνεια/Θεοφάνεια feast	Mandatory note distinguishing verbal/general sense from festal referent
περιούσιος (λαός περιούσιος)	περιουσία (“property, wealth, estate”)	Explanatory note anchoring to Exodus 19:5 covenant-treasure background
χάρη, δικαιοσύνη, δικαίωση, σωτηρία, κλήση, εκλογή, διαθήκη	(carried forward from baseline; see Romans/Galatians package)	Reuse baseline mitigations exactly; no new fencing needed beyond what baseline already documents

Pattern observed: Titus’s crowded-neighborhood risks cluster overwhelmingly around institutional vocabulary — church office (bishop/priest/deacon-adjacent titles), state finance, and national historical memory — rather than around rival religious systems as such. This differs from the baseline package’s dominant pattern (Orthodox theological accretion, e.g. theosis, hesychasm) and from most other Language Packages’ dominant pattern (rival deity names, animism, karma). Titus’s household-and-civic-office subject matter has instead run into the successor institutions Modern Greek uses those same words for today.

2.3 A Secondary Observation: Genuine Assets

Not every crowded neighborhood is a liability. Several Titus terms sit in the same neighborhood as a living, positive cultural value and benefit from it:

• φιλόξενος (hospitable, 1:8) — φιλοξενία is an actively celebrated core Greek value; no mitigation needed, may be leveraged pedagogically.
• λαὸς περιούσιος (2:14) — direct, word-for-word LXX quotation; a Greek reader can verify Paul’s Exodus 19:5 allusion in identical wording, an advantage unavailable to any other Language Package.
• υγιαίνουσα διδασκαλία (sound doctrine) — the health/disease metaphor is fully alive in everyday greeting-register Greek (ὑγιαίνω); this should be exploited more fully, not merely defended against flattening.
• μέγας Θεός καὶ σωτήρ (2:13) — the Granville Sharp single-referent grammatical point is directly verifiable by a Greek reader in the original construction, a genuine interpretive asset unique to this Language Package.
• πιστός ο λόγος (3:8) — recognizable as a cross-letter Pastoral Epistles refrain in its own original wording.

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3. Transliteration vs. Paraphrase Decisions

Term/phrase	Decision	Rationale
Αββά (if referenced from Romans in derivative Titus material)	Retain transliteration, paired with Πατέρα	Already transliterated in the NT’s own Greek text (baseline convention); continuity across curricula
παλιγγενεσία	Retain the native Koine word; do not paraphrase away	This is Paul’s own precise technical term and the direct link to Matthew 19:28’s only other NT occurrence; substituting a euphemistic paraphrase (e.g., “νέα ζωή”) would sever the intertextual and lexical-rarity signal that make this term theologically weighty. The correct mitigation is the mandatory explanatory note, not word substitution
δεσπότης	Retain; do not substitute	It is the NT’s own household-slavery term and substituting a different word (e.g., “ιδιοκτήτης,” “εργοδότης”) would lose the register Paul is using; mandatory note is the correct tool, not lexical avoidance
λαὸς περιούσιος	Retain the full LXX phrase verbatim; do not paraphrase	The exact wording is the interpretive payload — Paul is directly quoting Exodus 19:5, and a Greek reader’s ability to recognize the quotation is a unique asset that paraphrase would destroy
διάβολος (adjectival, 2:3 slanderer sense)	Do not retain; substitute κατάλαλος/συκοφάντης	This is the one Titus case where retaining the literal Koine word is actively harmful (total sense-replacement to “the Devil” in the living language); the correct decision is deliberate lexical substitution away from the source word, not toward it
αἱρετικὸς ἄνθρωπος	Retain αιρετικός but with mandatory scoping note; do not substitute a euphemistic alternative	A substitute word (e.g., “διχαστικός,” “φιλόνικος”) would avoid the modern “heretic” collision but would also erase the historically important observation that the Koine and modern senses are related and merging; better to keep the word and actively manage the collision through explanation
οἰκουργός (v.l. οἰκουρός)	Paraphrase rather than retain a single obsolete lexical item	The base word is textually uncertain and largely unintelligible to modern readers on its own; render as a transparent compound phrase (“εργατική στο σπίτι” / “οικονόμος του σπιτιού”) rather than force a single archaic word choice, and flag the underlying textual/interpretive question for theologian + native-speaker review independent of the lexical decision
ἐπεφάνη / ἐπιφάνεια	Retain the native word; do not substitute a synonym to dodge the festal association	Substituting an unrelated word (e.g., “φανερώθηκε” for ἐπεφάνη) would sacrifice the deliberate wordplay Paul builds between the verb (2:11; 3:4) and the noun (2:13) describing the two appearings; the correct tool is the explanatory note, applied consistently across all three occurrences so the wordplay survives translation
μέγας Θεός καὶ σωτήρ	Retain exact grammatical construction; no paraphrase permitted	Any paraphrase risks breaking the single-article, single-referent construction that constitutes the verse’s doctrinal force; this is a case where literal retention is mandatory, not optional
Established baseline terms (χάρη, πίστη, σωτηρία, δικαιοσύνη, δικαίωση, Άγιο Πνεύμα, νόμος, κλήση, εκλογή, etc.)	Retain baseline renderings exactly; no new transliteration or paraphrase decisions needed	Already resolved by the Romans/Galatians package; Titus introduces no new gap for these

General principle observed: In this Language Package, transliteration is almost never the live option (because the destination word already is the source word); the real decision axis is retain-and-gloss vs. substitute-with-different-root. Substitution is reserved for the rare cases of total sense-replacement (διάβολος) or genuine textual/lexical obscurity (οἰκουργός); everywhere else, retention with a mandatory explanatory note is preferred because it preserves the reader’s unique ability to verify Paul’s own Greek directly.

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4. Ranked List of Titus’s Highest-Risk Ambiguities

Ranked by combined severity of (a) doctrinal centrality, (b) strength/dominance of the competing modern sense, and (c) likelihood that an unglossed reading actively inverts or trivializes Paul’s meaning rather than merely under-communicating it.

1. παλιγγενεσία (regeneration, 3:5) — Critical. Double collision (Stoic cyclical cosmology + Greek national-rebirth history); the letter’s single most severe term. Escalate every occurrence.
2. δεσπότης (master, 2:9) — Critical. Ordinary colloquial title for an Orthodox bishop; unglossed, inverts a household-slavery instruction into an ecclesiastical-submission statement.
3. υποτάσσομαι (submit, 2:5, 9; 3:1) — Critical. Occupation-era political-subjugation memory; risk of being heard as coerced capitulation rather than voluntary gospel-ordering, and note that 2:9 stacks this risk directly against #2 in the same sentence.
4. αιρετικός (divisive person, 3:10) — Critical. Formal conciliar “heretic” category risks either over-weighting a mild pastoral situation or importing anachronistic heresy-trial associations.
5. διάβολος-as-slanderer (2:3) — Critical/Forbidden substitution. Total sense-replacement by “the Devil”; a mechanical rendering produces a doctrinally absurd result (“older women must not be devils”).
6. επεφάνη / επιφάνεια (appeared/appearing, 2:11, 13; 3:4) — Critical. Literal name of the January 6 Orthodox feast; risks collapsing Paul’s two-appearings argument (First Coming/Second Coming) into a single liturgical commemoration.
7. μέγας Θεός καὶ σωτήρ (2:13) — Critical. The Granville Sharp construction is the doctrinal payload itself; any structural paraphrase risks implying two persons rather than one.
8. ἔργα ἐν δικαιοσύνῃ (works excluded from salvation, 3:5) — Critical. The letter’s central exclusion clause; softened into synergism, the letter’s core argument collapses.
9. ελπίδα (hope, 1:2; 2:13; 3:7) — Critical. Everyday word for uncertain wishing; the letter’s structural frame depends on this being confident expectation, not wishful uncertainty.
10. χάρη / δικαιοσύνη / δικαίωση / σωτηρία (baseline Critical cluster, 3:4-7) — Critical. Not new risks individually, but their simultaneous compression into three verses multiplies the consequence of any single lapse in vigilance.
11. λαὸς περιούσιος (2:14) — High. περιουσία (“wealth”) collision risks a materially wrong reading (“a people of wealth”) rather than merely an under-communicated one.
12. λουτρόν (washing, 3:5) — High. Ordinary word for “bathroom”; risk of an almost comic domestic misreading directly adjacent to the letter’s most doctrinally dense verse.
13. ἀνακαίνωσις (renewal, 3:5) — High. Ordinary word for building renovation; same adjacency risk as #12.
14. επίσκοπος / οικονόμος / πρεσβύτερος / όσιος (elder-qualifications cluster, 1:5-9) — High. Four separate institutional-capture risks compressed into a five-verse qualifications list; cumulative risk of the whole passage reading as a description of the modern Orthodox clerical hierarchy rather than Paul’s local church office.
15. παιδεύουσα (training, 2:12) — High. Colloquial “to struggle” sense risks grace sounding punitive rather than formative, at the exact verse that is this curriculum’s doctrinal anchor.
16. καλὰ ἔργα (good works, throughout) — High. Not a single-verse risk but a whole-letter consistency risk: must be taught as fruit (2:14; 3:8,14) never root (contrast 3:5) across every occurrence.
17. αρχές και εξουσίες (rulers and authorities, 3:1) — Medium-High. Modern suspicion-of-power connotations risk coloring a straightforward civil-submission instruction with unintended political cynicism.
18. υγιαίνουσα διδασκαλία (sound doctrine, throughout) — Medium. Lower risk than the above but worth ranking because under-exploitation of the living health metaphor is a missed teaching opportunity as much as a risk.

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5. Summary Recommendation for Phase 2 Routing

• All items ranked 1–10 above must be routed to human theologian review on every occurrence, consistent with 12_ai_translation_requirements.md’s escalation rules and this package’s established pattern for Critical-tier terms.
• Items ranked 11–16 require human theologian review where they co-occur with a Critical-tier term in the same segment (e.g., 1:5-9’s elder qualifications list, which contains four High-risk institutional-capture terms in sequence), and native speaker review otherwise.
• Item 17 and below follow standard native speaker review routing.
• No Titus-specific term in this analysis requires a wholly new mitigation category beyond those already established in the baseline package (mandatory explanatory note; forbidden substitution; anchoring to a specific verse’s grammar or argument). Titus’s distinctive contribution to this Language Package’s risk profile is the density of institutional-capture collisions (church office, state finance, national history) layered onto an already secular-bleaching-prone base vocabulary, rather than any wholly new type of linguistic risk.

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This analysis must be read alongside 08_core_glossary.md (term-by-term detail) and bible_term_registry.json / doctrine_risk_registry.json (risk tier assignments and review routing) before Phase 2 translation of any Titus segment begins.